Family Reformation Promoted, Sermon
FAMILY REFORMATION Promoted.
Joſhua 24.15.
But as for me and my houſe, we will ſerve the Lord.
THere hath been of late (all know) much talke, but (God knowes) more need of a general Reformation. The foundations of Church & State, are out of courſe; and unleſſe God put under his hand, very like to come to confuſion. The common miſtake, and miſchief is, that every man almoſt complains, but few or none do help to amend what is amiſſe, in themſelves or others. It were the readieſt (as firſt and chiefeſt) way to reform all, for every one to mend one; that is himſelfe. For a Family, being made up of ſingle perſons, in ſeveral Relations; Townes or Congregations of many Families, and the whole Nation, of Townes, or Congregations; if ſingle perſons were but as they ſhould be, and as in ſerious thoughts they acknowledge they ought to be, that is Religiouſly good, the whole body of Church or State, muſt needs be ſo. But it is not ſo eaſie a matter, to reforme one man; I meane, to perſwade him to reforme himſelfe; while ſome, for ignorance cannot, others for the Impetuouſneſse of their luſts, will not; and others out of ſelfe-conceite, think they need not Reforme, unleſſe there be ſome other Superiour, and Superintendent power to do it; we are not like in haſt to ſee a Reformation. There are therefore (bleſſed be God) ſome other means left us to effect this work. Firſt the Govornours of families. Secondly, Officers in the Church. And thirdly, Magiſtrates in the State. If Governours of families would but reforme their own Relations, the Church would have little uſe of her Diſcipline, and the State leſſe of Execution of Juſtice. If on the other ſide, Townes or Congregations be looſe and profane, the Nation conſiſting of them, cannot be good or happy: if Families be wicked and licentious, Townes and Pariſhes, conſiſting of them, muſt needs be naught: And if ſingle perſons, be (and in ſpight of houſhold diſcipline, will be) vitious, Families conſiſting of ſuch, muſt neceſſarily be bad; and conſequently all very bad. The Reformation then of all, ſhould firſt begin with Single perſons; if they refuſe, the Houſholder muſt undertake the cure. In his default, the Officers of the Church muſt make ſupply by their diſcipline; And in their neglect, either the civil Magiſtrate muſt reforme, both Church and Families, and ſingle perſons, or expect nothing but ruine and deſtruction of all. Now ſeeing, (as was ſaid) it is not poſſible, or not very probable for us (Miniſters) to perſwade every ſingle perſon, to a ſerious and through Reformation of himſelfe; It remaines to us in the ſecond place, to try how far we can prevaile with chief Houſholders to act their part, to make their Families good, ſo all good who have both power in their hands, and all good reaſon to move them thereunto, as ſhall appear hereafter. For this purpoſe, I have choſen this text, as a worthy Inſtance of an Exemplary Reſolution, in a great and good Houſholder; that renowned Joſhua by name: Who (leaving others to their choice) for himſelfe and family, undertakes to be Religious. Doe you (ſayes he) as you pleaſe, chuſe what Gods you will ſerve: But as for me and my houſe, we will ſerve the Lord.
Parts of the text.In the words we may without much curioſity of Diviſion, conſider theſe general parts.
1. The Epitome of all Religion, expreſſed in theſe words, To ſerve the Lord: which is the ſumme of both Tables of the Law, eſpecially of the firſt.
2. Joshuahs Reſolution to ſerve the Lord; wherein we have three particulars.
1. His appropriation of it to himſelfe, As for me, I will ſerve the Lord.
2. The extenſion of his Religion, to his family; As for me and my houſe, we will ſerve the Lord.
3. The Order of it. Firſt himſelfe will be Religious, and then his houſe: I and my houſe, &c.
1. For the firſt, The ſervice of God, to be the ſum of all Religion;1 The Epitome of Religion. it appears by thoſe places of Scripture where true Religion is commanded, Exod. 23, 25. Ye shall ſerve the Lord your God. To ſerve God.Deut. 10.12. What doth the Lord thy God require of thee? but, to ſerve him with all thy heart and all thy ſoul. How? To keep the Commandements of the Lord, &c. That is, all his Commandements of both Tables. Some there are who diſtinguiſh Worship and Service, making Worſhip the object of the firſt Table, and Service of the ſecond: but without any ground of Scripture; for that holds out Service, as more general, and including Worſhip, as a more ſpecial part of Gods Service: as is evident in the texts above cited, and many more like unto them. We may better diſtinguiſh the Service of God into Imediate which is properly called Worſhip: in the fi…ſt Table and Mediate, by men, which is called Righteouſneſſe in the ſecond Table: for though we do not properly worſhip God by doing the works of righteouſneſse, yet are we ſaid to ſerve God in doing to men the duties of the ſecond Table: As the Apoſtle ſayes of ſervants: That in obeying their Maſters, they ſerve the Lord Chriſt, Col. 3.24. We note this becauſe it will be of uſe anone.
2 Joſhua's Reſolution.2. For the particulars of the ſecond part Joſhuahs reſolution; many things might be obſeved, but we ſhall wave them all; and look at him onelyonly, as an Houſholder, with Relation to his family: I and my houſe will ſerve the Lord: and draw out this one Obſervation.
That it is the property, Obſervation.and duty of a good Houſholder, to provide and taks care, that all under his charge doe ſerve the Lord; that is, be religious, and righteous; the one towards God, the other towards men: 1 Proved.We ſhall firſt confirme it, and then apply it: confirme it.
1. In general;1 In general, by examples. And here we have firſt the commended example of Abraham, the father of the faithful, by God himſelfe, Gen. 18.19. I know Abraham, that he will command his children and his houshold after him, and they shall keep the way of the Lord, to do juſtice and judgement, &c. Which alſo he practiſed, Gen. 14.14. where we heare of his trained, or inſtructed, catechiſed ſervants: And Gen. 17.23. being entered into Covenant himſelfe, and circumciſed; he circumciſed the ſame day, Ishmael his ſonne, and all that were borne in his houſe,Gen. 35.2. Jacob purgeth his family. and bought with money. This Family Religion, or Reformation, is graciouſly and couragiouſly reſolved on by David, Pſal. 101.2. &c. I will behave my ſelfe wiſely in a perfect way: I will walke within my houſe, with a perfect heart, &c. And marke his wiſdom, both in the conſtitution, and ordering of his Family, ver. 3. I will ſet no wicked thing (a thing of Belial, the diſcription of a wicked perſon) before mine eyes. I hate the work of them that turn aſide, &c. I will not know a wicked perſon, ver. 4. as if ſaid, None ſuch ſhall come into my houſe: He that worketh deceit, shall not dwell in my houſe (or if he doe unawares come in) he that telleth lyes, shall not tarry in my ſight, ver. 7. Who then ſhall ſerve him? he that will ſerve God with him; Mine eyes shall be upon the faithful of the Land, that they may dwell with me; He that walketh in a perfect way (as I reſolved to do, ver. 2.) he shall ſerve me, Hence it is obſervable in the New Teſtament, that as a proper conſequence of the Housholders converſion, when any ſuch believed, his Family believed with him. Joh. 4.53. its ſaid of that Nobleman; Himſelfe believed, and his whole houſe. So Acts 16.15. Lydia was converted, baptized, and her houſhold: and ver. 33. the Jaylor was baptized he and all his; as if they had learn'd Joſhuahs reſolution: As for me and my houſe, we will ſerve the Lord. This for the general.
2 Specially in two Reſpects.2. We ſhall look more ſpecially and particularly at thoſe Duties which concern the good Houſholder to performe and practice; and that with Reſpect either to his Relations, or to the particular Services, required in the Family.
1 To the ſeveral Relations in the Family. As,1. In reſpect to his ſeveral Relations in the Family; which oftentimes (if not alwayes) are of three ſorts: 1. As an… Husband to a wife. 2. As a Parent to children. 3. As a Maſter to ſervants. The ſame perſon may ſtand in this threefold Relation, and in all theſe the Duty lies upon him, to ſee that all under his charge, do ſerve the Lord: See the particulars.
1. As an Husband to a Wife:1 As an Husband to a Wife. And the Apoſtle hath inſtructed him in that, 1 Pet. 3.7. Likewiſe ye Husbands dwell with them (your wives) according to knowledge, &c. That is, being able and ready to inſtruct, and guide them, in the ſervice and wayes of God: This is implied alſo, 1 Cor. 14.35. If wives will learn any thing, let them ask their Husbands at home: and ver. 34. they are commanded obedience, as alſo ſaith the Law: which implyes he hath power to command them, to know, and ſerve God: How elſe can an Husband ſay (as Joshua) I and my houſe will ſerve the Lord, when one principal party, is at liberty to ſerve the Devil, without controle.
2 As a father to children.2. As a Father (or in his death or abſence, a Mother) unto children. The Scripture is expreſſe for this, and full. Deut. 6.7, 8. Theſe words which I command thee, ſhall be in thine heart. And thou shalt teach them diligently to thy children; and thou shalt talke of them, when thou ſitteſt in thine houſe, and when thou walkeſt by the way, and when thou lieſt down, and when thou riſeſt up. The ſame is repeated again (to note the excellency and neceſſity, and common neglect of this duty) Deut. 11.18. with this addition in both places; Thou shalt write them upon the doorepoſts of thy houſe, and upon thy gates, to make them know, and remember them the better: So Pro. 22.6. Train up a childe in the way he should goe, and when he is old, he will not depart from it. The New Teſtament ſpeaks the ſame language, Eph, 6 And ye Parents, bring up your children in the nurture, and admonition of the Lord.
3. As a Maſter to ſervants:3 As a Maſter to ſervants. Abrahams example is here recorded for imitation: He will command his houshold (as well as his children) that is his ſervants, and they shall keep the way of the Lord, &c. That Pſal. 101. is Davids profeſſion, for ordering his ſervants. He will have all his ſervants faithful and religious, or make them ſuch, or elſe eject, and turn them out of doores. The Maſters of families, Exod. 12.44. were to ſee that their ſervants did eat the Paſſeover; and did ſanctifie the Sabbath, Exod. 20. in the fourth Command…ent. Thus in reſpect to his Relations.
2 To the kinds of ſervice of God.2. In reſpect to the ſeveral kinds of Services of God, to be maintained in the Family; and they are (as we ſaid) of two ſorts.
1 Immediate in the firſt Table1. Immediate ſervice of God, in the firſt Table of the law, called ſpecially Worship: and that according to the four Commandments thereof: 1. To know, feare, love, truſt, delight in God: required in the firſt Commandement. 2. To cauſe them to know, and attend upon all inſtituted Ordinances of worſhip; as Prayers, Reading, hearing the word: Grace & Thankſgiving at Meales, Sacraments, &c: 3. To Reverence Gods Name, in not taking it in vain; and reverent uſing of all his Ordinances and Creatures. 4. To ſanctifie his Sabbath: Theſe the chief Houſholder is to take care of, in all in his Family, as the places aforecited manifeſt.
2. Mediate Service, 2 Mediate in the ſecond.is that which at ſecond-hand, redounds to God, by ſerving of men, according to the Commandements of the ſecond Table; Teaching them to be obedient to Superiours; to be meek, quiet, peaceable: To be chaſt and temperate: To be juſt and righteous in their dealings. To be true and faithful in their words; And to be moderate in their deſires, contented with their own eſtate, &c. In doing theſe things, men are ſaid, by reflexion, and at laſt reſult to ſerve God; as is clearely ſpoken of ſervants, Col. 3.24. and Eph. 6.6. Not with eye-ſervice as men-pleaſers, but as the ſervants of Chriſt, doing the will of God from the heart. And ver. 7. With good will doing ſervice as to the Lord, and not to men. God is pleaſed to eſteem himſelfe ſerved and worshipped, in faithfull performance of the works of our callings, and duties of the ſecond Table, to our neighbour; as well as in our Immediate worſhip of himſelfe, in the firſt Table.
3. By Reaſon.Thus have we both explained, and confirmed the Doctrine, by light, and proofes of Scripture; we ſhall adde the light and ſtrength of Reaſon.
1. He is Gods Deputy.1. The chief Housholder, is in his family Gods Deputy or Vice-roy, yea a God to his Wife, children, and ſervants, as Moſes was to Aaron, Exod. 4.16.Liberis ſuis Pater Dei vice eſt. Greg. Naz. And therefore to manage his Authority for God, in promoting his ſervice, in the little World, or Kingdom of his own Houſe. He hath Gods Titles, of Father, and Lord put upon him; and ſo the Supreame power in the family, to command all his ſubjects (for ſo they are in a ſenſe) for God: As was ſaid of Abraham, he will command his Houſhold, &c. He is alſo called the Head of the Family (though chiefly of his wife) to overſee and guide the body, that little Domeſtical body.
2. The Chief housholder Chriſtian, is in Chriſts ſtead, 2 In Chriſt ſtead; in all his offices. As,to his family; And hence it is ſaid of dutiful ſervants, that in ſerving their Maſters, they ſerve the Lord Chriſt, Col. 3.24. whoſe Deputies, Maſters are to them. Whereupon they are inveſted with all his Offices (as every good Chriſtian is to himſelfe. Rev. 1.6. 1 Pet. 2.) of Prophet, Prieſt, and King. Theſe three Offices met all in one man at the beginning, as in Adam to be ſure, he was all theſe to his Family; afterwards, they were ſevered, and diſtributed into ſeveral perſons; one a Prophet, another a Prieſt, another a King: Sometimes two of them met in one perſon, a Prieſt & a King, as Melchiſedeck; a Prophet and a Prieſt, as Samuel; a Prophet and a King as David; But they never met all in one perſon, till Chriſt the Second Adam was anointed above his fellowes, and recovered that which the firſt Adam loſt. And this Oyntment, deſcended to the skirts of his garments, the meaneſt of his Members; but eſpecially to Houſhlders, as their primitive right, to be in one perſon, a Prophet, a Prieſt and a King to his Family; Touch but the particulars.
1. A Prophet, 1. A Prophet.to teach and inſtruct his Houſhold, Deut. 6.6. Thou ſhalt diligently teach them, &c. Eph. 6.6. Every Houſholder, is a Preacher to his own family, a Miniſter in a ſenſe, to read and expound with modeſty, the word of God, to Catechiſe and inſtruct his wife, children ſervants.
2. A Prieſt, 2 A Prieſt▪to off…r Sacrifice for them, and with them as Job did for his: Both propitiatory ſacrifice (after a ſort) that is, praying for pardon of their ſins, and for grace; and Peace-offerings, or Euchariſtical Sacrifices, of Praiſes and Thanksgiving, for them and with them, as for himſelfe. 1 Pet. 2.9. Ye are a royal Prieſt-hood that ye should shew forth the praiſes of him, Heb. 13.15.who hath called you out of darkneſſe, into his marvelous light.
3. A King.3. A King to rule and command (as well as to protect) his family. Abraham will command his Houſhold, &c. And the Coercive and correcting power over his family, argues his authority to be King-like. The very Heathens acknowledged this truth by the light of Nature, Eph. 1. laſt. That every man should beare rule in his own houſe. It is ſpoken with reſpect to the Wife; but will much more extend to children and ſervants: There is a kinde of Civil judicature erected in the Family, a power to examine, try, cenſure, punish, and eject offenders, Gen. 21.10. Caſt out the Bondwoman with her ſonne. And this houshold diſcipline David reſolves to exerciſe in his houſe, Pſal. 101. either to keep out, or caſt out ſuch as are wicked and incorrigible: This of the ſecond Reaſon.
3. Every chief housholder hath Curam animarum, 3. He hath the cure of ſouls.the charge of the ſouls of his family (not properly paſtoral, but very like it.) He muſt give an account of the ſoules, of his Wife, Children, Servants, as well as the Magiſtrate of the ſouls of his Subjects, Ezek. 34.10. or the Miniſter of the ſoules of his people, Ezek. 2.18. It concerns him therefore very nearely to endeavour to make them Religious, which is the onelyonly way to ſave their ſoules.
4. His houſe is a leſſer Church.4. Every Chriſtians houſe, ſhould be a leſſer Church; as the Church is called the Houſe of God. Hence we read of a Church in a houſe. Rom. 16.5. The Church which is in the houſe of Aquila and Priſcila: Philem. ver. 2. The Church in thy houſe: Whether it were, becauſe the Congregation did aſſemble in their houſes (having at that time no publick place of meeting) or that in their houſes there were enough to make a little Church (as ſome limite the number at leſt to ſeven) or whether their houſes were ſo ordered for Religion, that they ſeem…d to be leſser Churches: it is not material to inquire. Of that famous Emperours houſe Conſtantine, it is reported by Euſebius, that the exerciſes of Religion were ſo ordered in it, that it differed little from a Church; There were Prayers morning and evening, reading of the word, Catechiſing, Singing of Pſalmes (all but Sacraments and Preaching) as in the Church: And to uſe St. Chryſoſtomes words, Where there are (in a houſe) Prayers, and Singing of Pſalmes, Tom. 1. pag. 6.11. l. 19. &c, in Pſal. 41.and reading of the Prophets, &c. a man ſhould not much miſtake, in calling ſuch a meeting or aſſembly a Church. And this ſervice of God in the family, he calls foreign; a good Liturgie, & worſhip of God. And beſides there is, or ſhould be exerciſed a Church-like Diſcipline, even a leſser Excommunication of refractorie offenders; as David profeſſes he would deal with wicked, proud, deceitfull, lying ſervants. Pſal. 101. If by inſtruction, admonition, correction he could not reclaim them, he would Excommunicate & caſt them out of the Church, in his houſe. This may ſuffice for confirmation of the point.
2 Applied.We now come to the Application of all, by Uſes and Inferences therefrom.
1 To check the raſhneſſe of young people.1. To conſider and bewaile the raſhneſſe of many young ones, who ruſh upon Family Relations, and never know or weigh how fit, or unfit they are to diſcharge the Duties of thoſe Relations. They muſt be married forſooth, in all the haſt; there's one Relation; then come children (perhaps before the lawful time) there's another: And then ſervants muſt be had, to attend them and theirs: that's a third Relation; but know not what the duties of any of thoſe relations are, nor the charge of thoſe ſouls, under their Inſpection. While a man is ſingle, he hath care (almoſt) of none, but his own ſoul; and much liberty to ſtudy how to ſerve and pleaſe God, 1 Cor. 7.34. But when once he hath a family, made up of theſe three relations, his duties are multiplied with them, and now he muſt take care of the Soules of wife, children, ſervants: and yet ſcarce knows how to take care of his own ſoul. Little do they conſider, that the chief houſholder muſt be a Prophet to teach, a Prieſt to pray with and for, a King to rule his own family: when they cannot teach, pray, or rule themſelves. Let this conſideration check and coole the heat, and heady raſhneſſe of younger people.
2 It ſhews the iniquity of Toleration.2. This may ſerve to diſcover the iniquity of that ſo much cal'd for curſed Toleration of all Religions; falſly called Liberty of Conſcience. The miſchiefes of it are ſo many, and ſo great, that they cannot be aforehand imagined; Beſides the publick, diſturbance of the peace, by different fractions and factions, &c. The natural, or unnatural conſequences of ſuch a Toleration; the diviſions in families will be as many almoſt, as there are perſons; and the wiſeſt Housholder cannot poſſibly redreſſe it. But the maine is this; that it will prove impoſſible for the moſt pious Houſholder to do his duty, in making his Family Religious, and to ſerve God with him, in all his relations, when as he hath no coercive power to reſolve with Joſhua, I and my houſe will ſerve the Lord. Suppoſe (which experience daily confirmes to be true) The Houſholder be a godly, zealous Proteſtant, his Wife an Independent, the children Anabaptiſts, ſome one or more of the ſervants Papiſts, &c. How is it poſſible the Superiour ſhould unite all theſe into a Church in his houſe, to ſerve God, if a toleration for all Religions be granted? Some will pretend they goe to ſerve God in their own way, and aſſemblies; and perhaps goe to ſerve the Devil, in the Stewes or Taverne. How ſhall the Houſholder joyne with his family, wife, children, ſervants, in prayers, reading, hearing, Sacraments, & ſanctification of the Sabbath by all together, (which is charged upon him in the fourth Commandement) when they not onelyonly deteſt his way of ſerving God, but his prayers, reading, Sabbaths, &c. and perhaps himſelfe? different affections commonly ariſing from differing opinions and judgements: Let the wiſe conſider it.
3 Complaint of many Houſholders.3. Here's matter of juſt complaint of many, of moſt Houſholders; who are diſcovered to be little Religious themſelves, by the profaneneſse, and looſneſſe of their Family; wives, children, ſervants. In that place afore cited, Deut. 6.6, 7. its made a ſign of a man, that is godly and religious, that hath Gods words in his heart, that he endeavours to make his family ſuch. Theſe words that I command thee ſhall be in thine heart: And thou ſhalt teach them to thy children, &c. Contrarily, ignorance of God, and irreligion in their families, are joyn'd together, Jer. 10.25. and both of them Characters of a nation or family lying under the wrath of God, and ſubject to his curſe and deſtruction; Pour out thy fury upon the Heathen that know thee not, and upon the families that call not on thy Name. Much complaining there is every where, of the badneſse of ſervants, children, wives, as if they were corrupted abroad; when the truth is, they are either corrupted, or neglected at home, for want of inſtruction, or houſhold diſcipline, or good example of the chief and Head of the family. This might be exemplified in all the Relations of the family; and in all the Services of God required in the family, to be exerciſed by the Maſter of the houſe▪ How much ignorance of God and his word in moſt families?For neglect of How much looſneſſe, profaneneſſe, wickedneſſe, in children, ſervants, wives? Take but the reaſon of all in a word, it is becauſe there is no care of the ſervice of God, in the family, by the Chief of the family. Look but upon the particular ſervices:
1 Morning and evening prayers in the family.1. A conſtant courſe of Morning & Evening Prayers, is one principle part of the ſervice of God in the family, which is evinced by this one argument (becauſe ſome deny the neceſſity of it, and call for Scripture for it) to omit others; Becauſe it being God that hath placed men in a Community (ſetting the ſolitary in families, Pſal. 68.6.) it cannot be juſtly conceived, he did this meerly for their worldly conveniences; but rather that they ſhould improve their Society to his glory, who is the Lord of them altogether, as well as of every one ſingle; ſo to worſhip him joyntly, as well as of every one ſolitarily and apart, Zach. 12. And as Congregations or publick Aſſemblies, are appointed purpoſely for the more ſolemne worſhip of God, by all ſeveral families: So are families for a joynt and leſse ſolemne worſhip of God, by all the ſingle perſons thereof together. And indeed, how hath the family that knowledge of God, to be 1. Their great Lord and Maſter. 2, The Author of their peace among themſelves;Pſal. He maketh men to be of one minde in an houſe, that the Governour is gentle to his inferiours, and they dutiful to him. 3. The Author of all bleſſings to them all; of health and ſtrength to follow their labours, and of ſucceſſe and comfort in them; if they agree not together to joyne in worſhip of that their Lord, and in tendering Prayers and Praiſes, for ſuch things as they expect and receive from him? But now how viſible, how common is the neglect of this ſervice of God? How many, or rather how few families are there that keep this courſe? How many goe to bed like their Swine, and riſe again like their Dog, without ever calling upon Gods Name? to give thanks for mercies received, or pray for what they want? The very Lords Prayer (which runs in the plural) implyes this a dayly duty of every man, and being a ſociety, it requires it of all together that can meet; to ſay, Our Father, &c. and thine is the Kingdome, &c. The Houſe is a little Church, and ſo may be called an Houſe of Prayer.
2. Reading and hearing of the word,2 Reading and hearing of the word. is another commanded ſervice, as by every perſon ſingle, ſo by all together in the family: It concerns the Maſter of the family to ſee this done, Deut. 11.18. &c. is expreſſed for this, to make the Scriptures known to their houſhold; ſpeaking of it to them, writing it upon the poſts and gates, and reading of it is now the readieſt way. But now, how many Families have not one Chapter read from years end, to years end, at leaſt from Sabbath to Sabbath? How ſhall they underſtand the word in publick,Col. 3.16. that are not acquainted with it in private? The Apoſtle commands, Let the word of Chriſt dwell in you richly in all wiſdome, teaching and admoniſhing one another, &c. And it was the commendation of Timothius Parents that he knew he holy Scripturs from a child; which onelyonly are able to make a man wiſe to ſalvation. In many families, and they great ones, we may finde Play-Books, and amorous lacivious diſcourſes frequently read; but rarely a Chapter of the Bible, all the week long: Is it any wonder then, that wives, children, ſervants, are ſo bad?
3. Catechiſing and inſtructing of thoſe under their charge,3 Catechiſing. is another Service of God,Deut. 6.6. Thou ſhalt whet them upon thy Children, &c. or ſharpen them by often repeating. and the beſt meanes to work knowledge of God and his ſervice in the hearts of inferiours: Traine up a childe (and ſervant) in the trade of his youth, and when he is old, he ſhall not depart from it. Thus did David drop Religion into Solomon, while a childe, Pro. 4.3, 4. and ſo did his mother Bathſheba, Pro. 31.1, 2. &c. Timothies did the like, 2 Tim. 2. But how is this every where neglected? Few children or ſervants are taught the Catechiſme, the firſt principles of Religion? Hence the unprofitableneſſe under the beſt publick preaching: Hence ſo many are ſeduced into ſo many groſſe errors, and hereſies, and profaneſſe.
4 Singing of Pſalms.4. Singing of Pſalmes is another ſervice of God in the family, as well as in the publick: See Col. 3.16. Teaching and admoniſhing one another, with Pſalmes, and Hymnes, and ſpiritual Songs, making melody in your hearts to God. We heare Ballads, and Jigs, and filthy Songs, ſung in families; but not a Pſalme all the year long.
5. Grace before and after meales,5 Grace at meales. is a part of Prayer and Praiſes, due to God; but ſhamefully neglected in families, or but a meer formality, if uſed, without any reverence. Is it any wonder children, ſervants, be ſo bad to them, when they are ſo bad to God? that they do as the children of Iſrael did, Sit down to eat and drink, and riſe up to play: and that play was Idolatry. Our bleſſed Saviour himſelfe never eat himſelfe, or fed others at his Table, but he bleſsed and gave thanks, Mark. 8.6, 7. & the Apoſtle Paul amongſt Heathens obſerved the ſame, Acts 27.35. And the ſame Apoſtle, ſpeaking of meats particulary; God hath created them to be received with thanksgiving, of them which believe & know the truth: For every creature of God, is good if it be received with thanksgiving; For it is ſanctified by the word of God, and prayer, 1 Tim. 4.3, 4, 5. As if it were not good, if not ſanctified by prayer and thankſgiving; but may prove a Serpent, even a poyſon to ſoul or body: And the neglect hereof argues (in the Apoſtles Logick) that ſuch perſons, neither believe, nor know the truth. Let them conſider it.
6 Sanctification of the Sabbath.6. Laſtly, Sanctification of the Sabbath, by the whole family, in all or moſt of the duties aforeſaid, publickly and privately, is the care of the chief houſholder; as in the fourth Commandment: Remember thou keep holy the Sabbath day: Thou Maſter, and thy ſonne and daughter, manſervant and maidſervant. What need ſo particular enumeration, if there were not a great weight in the performance thereof? But where ſhall we finde the family that doth all this? when the Housholders themſelves neglect or profane it by their own example; and imploy their children and ſervants in buſineſſes, to keep them from the publick Congregation, or leave them to come or goe at their own pleaſure; or to ſpend the day in Idelneſſe or Sports & paſtimes, that day; How can theſe men ſay truly, I and my houſe, we will ſerve the Lord? I ſhall onelyonly ſay more truely, what once was falſly applied to our Saviour; This man is not of God, becauſe he keepeth not the Sabbath day: becauſe he takes no care, that his family with him, do keep the Sahbath day. And thus much of the third Uſe.
4. Exhortations to the duty; where,4. The laſt is a word of Exhortation, to ſet on this duty, upon all Chiefe Houſholders, in all their Relations, to reſolve with Joſhua, (what ever others doe) As for me and my houſe, we will ſerve the Lord. To perſwade them more effectually to the performance hereof, I ſhall propound ſome more ſpecial Motives, and then preſcribe ſome Directions or meanes, how they may effect it,
1 The Motives from the Good.1. The Motives (beſides thoſe Reaſons uſed in the Doctrinal part) which ſhould be ſufficient to perſwade any Chriſtian) I ſhall adde theſe which ſhall have reſpect, 1. To the family. 2. To the publick. 3. To themſelves.
1 To the Family.1. To the Family; It is the greateſt Good they can doe to them, to make them Religious: To provide an Eſtate, or inheritance for children; meat, drink and wages for ſervants is no more than Turks and Heathens doe. What ſingular thing is this? yea, they provide meat and drink for their beaſts, and no more for their families ſoules? to leave them intereſted in the Covenant of grace, under the favour, bleſſing & protection of God, when they are gone hence; this is the choiſeſt, and chiefeſt good, and for this they will bleſſe God for them, for ever.
2. To the publick, 2 To the publick.in Towns, Countries, Church, Nation, which are all made up of families, as families of ſingle perſons: To make the family good and Religious, makes good Magiſtrates, good Subjects, good Husbands, good Wives, good Maſters, good Servants good Neighbours; when any of the family ſwarmes, as I may ſo ſay, into other Societies; The Town, Country, Kingdome, is bettered and bleſſed by ſuch: He or She, will never be good neighbours, Subjects, &c. that were not good in their Family Relations: He will never be good Father, that was not a good childe; nor ſhe a good Mother, that was not a good daughter: nor he good Maſter, that was a naughty ſervant; and ſo of the reſt. Abſolom who was a rebellious childe, proved a traiterous Subject: Hophin and Phineas, that were diſobedient children, proved ſacrilegious Prieſts, &c. There is a ſaying of the Philoſophers; Mulus vir, bonus civis: An ill man, may be a good Citizen; But Divinity ſayes, An ill man, can no more be a good Citizen, or neighbour, then evil can be good. The want therefore of family Reformation is the cauſe of all the miſcarriges abroad, in Townes, Churches, Country, Nation: Hence come all thoſe diſorders in Townes & Nations, Drunkenneſse, Ʋncleanneſſe, Profanneſſe, &c. from want of diſcipline in families. This fills the Goales, and furnishes the Gallows: Be the Lawes, Orders, in Cities, Churches, never ſo good; yet all in vain, if Maſters of families neglect their duties. Much complaint there is of the general badneſſe of the times, but they may thank themſelves: And as for the Church or Congregation; the long deſired, and by ſome much endeavoured Reformation, ſticks here: The want of this Reſolution in Maſters of families, I and my houſe will ſerve the Lord: makes all the Miniſters labours unfruitful. It's impoſſible a Miniſter ſhould teach, inſtruct, and make a Town, or Congregation Religious, unleſſe aſſiſted by the Governours of houſes. If their Houſholds be not taught the Principles of Religion at home, acquainted with the word, by private reading; brought to attend on, and call'd to account for publick Ordinances, all our labour comes to nothing. As then the Houſholders intend the Publick good of State and Church, let them reſolve, I and my houſe, &c. See Pſal. 101. laſt, this mend all.
3. To themſelves; 3. To themſelves: it isif the other prevaile not, ſelf-love ſhould. It is for their own greateſt good, and that two wayes.
1. The way to make them faithful, diligent, profitable to themſelves,1 For their profit. is to make them truly religious. Now, Wives, children, ſervants, obey them for Conſcience ſake, towards God. Oneſimus, while unregenerate, was unprofitable to his Maſter Philemon; a purloyner (it ſeems) and a runaway; But Paul having converted him, ſends him home, now profitable. Ungodly and profane ſervants, are commonly idle, deceitful, at beſt but Eye-ſervants; and bring a curſe upon the whole family. But religious ſervants, if truly ſo, prove faithful, you may truſt them with any thing, with all you have (as Potiphar did Joſeph, and Laban did Jacob) and they dare not be falſe: And diligent in their labours, becauſe they ſet themſelves alwayes under the eye of God; and when their Maſters eye is far off them, they ſee him that is inviſible: But above all, they are Prayerful, morning, evening, and at all times, and ſo procure a bleſſing on their labours, upon eſtate, children, buſineſſes intruſted with them. See an inſtance in Abrahams ſervants, Gen. 24.12. his prayer for ſucceſſe of his journey, and buſineſſe, and ver. 33. his faithfulneſſe, and diligence, not eat till know the iſſue. They then are enemies to their own profit, that endeavour not to make their families good.
2, This is for their comfort, 2 For their comfort.living or dying, when they ſhall ſee their care and labour ſucceed and bleſſed by God, with grace and holineſs in their families: what joy and comfort will this be, to have been inſtrumental to their ſalvation? I have (ſaith he) no greater joy than this, to ſee my children walking in the truth: A wiſe ſon maketh a glad father: but a fooliſh one is an heavineſſe and ſhame to his mother: So is a wiſe and religious ſervant, no leſſe honour than comfort to his Maſter. If it ſucceed not, yet a comfort to hem, that they have done their duty. Though it be a grief to ſee no fruits of their travel, yet much more when conſcious of their neglect of their ſoules: In hell nothing more tormenting, than for not having done their duty, to help them to ſalvation, by inſtruction, admonition, correction: but rather to further their damnation, by wicked examples, and ſo to be filled with their curſes, as ſoul-murderers. Let all theſe things bee conſidered. I might remember them of the famous examples of ſuch Houſholders, as were careful to make their families Religious, in Scripture and Stories; thoſe afore named, Abraham, Jacob, David, &c. And that of Conſtantine the Emperour, whoſe houſe was for Religion, like a Church: I ſhall give but one of later times, That of Lewes the ninth, King of France, who was found inſtructing a poor kitchin boy; and being aſked why he would doe ſo, ſaid, The meaneſt hath a ſoul as precious as my owne, and bought with the ſame blood of Chriſt. But I forbeare any more, and come to
2. The Directions, 2. The directionsor means how they may make their Families religious with themſelves.
1. Begin at home, 1. Begin at home.and make themſelves examples to their Families, as Joſhua here obſerves the right order; I firſt, and then my houſe, ſhall ſerve the Lord: Inferiours look more at what Superiours doe, then what they ſay. The wickedneſſe of the Heathens, was from the lewdneſſe of their gods and goddeſſes, as the Poets deſcribed them. Jup…ter adulterous, Venus a wanton, Bacchus a revelling drunkard, &c. Who will care to be better then his God? what ſervant will be more religious than his Maſter? or maid than her Lady or Miſtreſſe? Nay, it is a ſhame to a Parent, or Maſter, to have his children, or ſervants better then himſelf: And this is the reaſon, why diſſolute and wicked Maſters will not endure religious ſervants becauſe their life is a real reproof; Solomons experience tells us, When a Ruler (of Houſe, or Town, or Nation) hearkens to lyes, all his ſervants are wicked, Pro- 29.12. It's true in other vices of Superiours; when they are Drunkards, Ʋnchaſt, Profane; their ſervants are ſo too, or will quickly be made ſuch. If you would have your families, in all Relations religious and holy, be you holy in all manner of converſation: if you be wicked, its in vain to offer to make them good. It will be ſaid, Phyſitian heal thy ſelf. Nothing either ſilences, or duls the edg of inſtructions, reproofs, corrections more, then to hear; Thou that teacheſt another, teacheſt thou not thy ſelfe? Thou that ſayeſt thy Wife Childe, Servant ſhould not commit Adultery, be drunk, be a profaner of the Sabbath, lye, ſwear, &c. doſt thou do all, or any of theſe things? As one candle cannot light another, if it ſelfe be out, ſo, nor ſhall an houſholder inform or inflame his family with the love of God and godlineſs, if himſelfe want it; or reforme thoſe that walk diſorderly, if himſelfe need Reformation. Reformation never ſticks, but (as they ſay in fleying of a beaſt) at the Head. When one told Sigiſmund the Emperour; Let the Reformation begin from the Minorites) a kind of Fryars) No, ſayes he, if ever it be done, it muſt begin at the Majorites. We heard afore, when the chief Houſholder was converted & believ…d all his houſe believed alſo.
2. Look to the conſtitution of the Family.2. Look well to the conſtitution of your Families, (as ſome ſay of Churches, the houſe being to be a leſſer Church) that they be at leaſt viſible Saints, that is, apparently religious; though perhaps ſecret hypocrites. That is, look well when you firſt ſet up a family, whom you admit into that ſociety: Eſpecially for a wife & ſervants: (for Children cannot be choſen, but given, as a gift from God.) If in choice of a Wife, men look either onelyonly, or chiefly at Beauty, Parentage, Portion; it matters not for R…ligion; if they be vexed with an ill piece of Houſholdſtuffe, they may thank themſelves, and make the Reformation of the Family, very difficult, if not impoſſible. When the Husband ſhall call to prayers and the Wife to playing, Carding, Dice; what, hope of Reformation, or Religion there? When Mical ſhall ſc…ffe at Davids devotion, what can be expected that's good? Woe be to him that hath a Philiſtine in his boſome, as Sampſon had. So if in choice of a ſervant, men ſhall look onelyonly at their own ſervice, for ſuch an imployment, & never care for the Religion or godlineſſe of that ſervant; the leſſe of that, the better: is it any wonder they complaine of ill ſervants, and bad ſervices? can you look they ſhould be faithfull to you, when they and you are unfaithful to God? Mark and imitate Davids choice, Pſalm 101.4. I will not know a wicked perſon. v. 6. Mine eyes ſhall bee upon the faithful, that they may dwell with me, &c.
3. Set up Religion in earneſt3. Set up, and keep up Family Religion in earneſt, and not in formality only: Inſtruction, Catechiſing, Reading of the word, praying, ſanctification of the Sabbath, &c. in your ſelves and yours; And reſolve to exerciſe and execute Family-diſcipline upon thoſe that are incorrigible. If admonition, reproofe, correction, will not amend them; proceed to the cenſure of houſhold Excomunication: (the houſe being a leſſer Church) So David reſolved, Pſal. 10.4, 5, 7. A froward heart ſhall depart from me; He that privily ſlandereth his neighbour, him will I cut off. He that telleth lies ſhall not tarry in my ſight, (in my houſe) Let no Swearer, Drunkard, Ʋnclean perſon, &c. dwel or tarry in your houſes: Tell them, As for me and my houſe, we will ſerve the Lord; if you will not ſerve the Lord with me, you ſhall not ſerve me.
4. Keep out (as much as you can) all wicked Companions from your houſes:4. Keep out. Its not poſſible to keep Religion up in your Families, in power and purity; when Swearers, Drunkards, &c Atheiſts and Scorners of godlineſſe, may have entertainment, and countenance therein. Theſe will corrupt your children and ſervants (and well if not your wives.) Theſe will ſcoffe you out of your Religion or coole and quench your devotion. Prayers, and Reading, &c muſt bee ſometimes intermitted to gratifie them: Sabbaths muſt be profaned for their ſakes. Say then, you Maſters of houſes, Away from me, ye wicked, I will keep the commandements of my God▪ even Strangers of old were to be kept from profaning of the Sabbath, as in the fourth Commandement; the ſtranger that is within thy gates: or if not, to be turned out of doores, out of the gates, Nehem. 13.17, 21. If they will not obſerve the religious ſervices of the houſe, nor goe with you to Gods houſe, let them not lodge in your houſes. Say then peremptorily, ſay and hold it: As for you, doe as you think good, be wicked, profane, &c. it is like you, But as for me and my houſe we w…ll ſerve the Lord.
Laſtly, to conclude all; Here might have been added a ſhort exhortation to all ſorts of Inferiours in the Family-relations, Inferiors to ſubmit to this way.as wives, children, ſervants, to ſubmit to this Religious Ordering or Reformation by the Governour of the houſe. If he muſt neceſſarily command, they ought conſcientiouſly to obey; that ſo the family, Town, Church, State, may be happily reformed, and bleſſed.
Chapter 1. The Duties of Children to their Parents.
Col. 3.20.
Children obey your Parents in all things, for that is well pleaſing to the Lord.
Q. WHat are the parts of this Text?
A. Three.
1. A duty; Obey your parents.
2. The extent of it, in all things.
3. The reaſon or motive; For this is well pleaſing to the Lord.
Q. What is meant by children and Parents?
A. By children are eſpecially meant ſuch as proceed by natural generation; by Parents, natural Parents, both father and mother.
Q. What are the grounds of childrens duties to Parents?
contra 2 Tim. 3.3.A. A mixture of love and fear; love from the affections of Parents to them: and fear from the authority of Parents over them: A fearing love, and a loving fear.
Q. What are the duties of children to Parents?
A. Two, Reverence and Obedience.
Q. Wherein conſiſts their Reverence?
A. In their ſpeech and geſt re.
Q. How doth reverence appear in ſpeech?
A. 1. In a modeſt forbearance to ſpeak in their preſence,Job 22.9, 10, 21, till Parents give leave.
2. In right framing their words when they do ſpeak.
Q. How may they frame their words aright?
A. 1. Their words muſt be honourable (to them, or of them) giving them their Titles of Father, Lord, Sir, Mother, Gen. 22.7. 1 Kin. 2.20.
2. They muſt bee few, onelyonly as occaſion is offered.
3. They muſt bee meek and humble, as Jonathan to his Father, 1 Sam. 19.4.
4. They muſt obſerve fit opportunities,1 Sam. 19.9. and 20, 30. when their Parents are not buſie, or in paſſion.
5. A ready pleaſing in their anſwers, as 1 Sam. 3, 4, 6. Matth. 21.30.
Q. How muſt they expreſſe Reverence in their geſture or carriage?
A. 1. In tendering obeyſance,Gen. 46 29. 1 Kin. 2.19. Gen. 46.12. uncovering the head, ſtanding up, bowing the body or knee,
2. In modeſty and baſhfulneſſe in their countenances and carriage.
3. in taking the lower place.
4. In asking their bleſſing, Gen. 27.19.34.
Q. What obedience is due to Parents?
A. Both Paſſive and Active, 1 Pet. 1.14.
Q. Wherein muſt Paſſive obedience appear?
A. In forbearance to do any thing of moment, without conſent of Parents; As,
In choice of a Calling, Gen. 28.2.
2. In marriage, Deut. 7.3. 1 Cor. 7 36, 37. Gen. 24.67. and 29.18. Judg. 14.2.
3. In diſpoſing of their goods, Gal 4.1.
4. In ordering their apparel, Gen. 37.3. 2 Sam. 13.18.
4. In vowing, Num. 30.4.
Q. Whereby muſt their Atctive obedience bee manifeſted?
A. 1: In obeying their commands, to come or go, or do any thing required, Gen. 28.5. and 49.1. 1 Sam. 17.19, 20.
2. In hearkening to their inſtructions, Prov. 1.8, 9. and 4.1, 3.
3. In patient bearing their reproofes, Gen. 37.10. 1 Sam. 20.30. with amendment, Ezod. 18.17. contra 1 Sam. 2.25. Pro. 13.1.
4 In ſubmiſſion to their corrections, Heb. 12 9. and reforming, Prov. 29.7.
5. In recompencing their care, love, and kindneſſe, if God makes them able, 1 Tim. 5.4. by protection, proviſion,Joh. 19.17 ſupport, comfort, &c. 1 Sam. 22.3, 4. Geneſ. 37.35. and 47.8.47.12.
Q. What more is required?
A. 1. In natural infirmities, inward or outward, they are to beare them patiently, and cover them carefully from others, Gen. 9 23. Luke 2.51. contra Pro. 30.17.
2. In caſual neceſſities, upon their bodies or eſtates, they are to their power to relieve them.
Q. Doe children owe any Duties to their deceaſed Parents?
A. 1. Yes: A decent and honourabble burial, as they are able, Gen. 25.9. and 35.29.
2. In paying their debts, if the State will bear it.
3. To ſuppreſſe evil reports of them.
4.1 Kin. 3.3. and 15, 12 To imitate their good examples: theſe are a part of that honour due to their Parents.
Q. What is the extent of their obedience?
A. The Text ſaith, in all things, that is in all lawful things, in the Lord, Eph. 6.1. In things indifferent, bringing their wils to their Parents.
Q. What motives are there to enforce theſe duties upon children?
A. 1. This is well pleaſing to the Lord; and the cantrary diſpleaſing.
2. Parents are in Gods ſtead to them, and in doing their duties to them, they doe it unto God: and contra.
3 The promiſes made to their obedience, of long life, Eph. 6.1, 2, 3. and happineſſe in this world, in their perſons, eſtates, poſterity, by their Parents bleſſings, Deut. 5.16. and the contrary, threatnings and curſes to undutiful children, Prov. 30.17.
4 This Obedience to their parents on earth, ſhall be a good evidence they are childen to God their Father in heaven.
Q. Are there not ſome beſides natural Parents, that children owe duty to?
A. Yes: Such as are in the place of parents to them; which may be three wayes.
1. Fathers or mothers in Law, by marriage.
2. Guardiars, the next of kin, when Parents are dead.
3. Tutors and School-maſters, intruſted with them.
Q. What duties do children owe to their fathers or mothers in Law?
A. The ſame for the moſt part, that they owe to their natural Parents. As 1. Reverence, Exod, 18.7. 2. Subjection, Luc. 2.51. 3 Recompence, as Ruth 1. and 2. chap.
Q. Ʋpon what grounds are theſe due?
A. 1. The marriage bond maketh man and wife one fleſh, and ſo to be accounted by them.
2. It is an honour to the natural Parent for children to reſpect the other party, that is now one fleſh with them.
Q. What duty owe they to Guardians and Tutors, &c.
A. A ſubjection and reverence, becauſe they have the truſt and charge of Parents to them, as Eſth. 2.20. 2 Kings 2.12, 15. Gal. 4.2.
Chapter 2. The Duties of parents to their children.
Epheſ. 6.4.
And ye Fathers provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord.
Col. 3.21.
Fathers provoke not your children to anger, leſt they be diſcouraged.
Q. WHat are the parts of thoſe Texts?
A. Three. 1. A prohibition, provoke not your children to wrath.
2. A reaſon thereof; leſt they be diſcouraged.
3. A Precept; but bring them up; &c.
Q. What duties are here enjoyned?
A. 1. To nouriſh or breed them up, with food, apparel and other neceſſaries.
2. To nurture them, viz. with good diſcipline.
3. To inſtruct them in the wayes of God; in admonition of the Lord.
Q. What is the foundation of Parents duties to their children?
A. Love; (as in other relations) Tit. 2.4. by reaſon of the paine, paines, care, and coſt, which nothing but Love will beare out.
Q. What vices are contrary to this love?
A. 1. Want of natural affection, in the defect. Rom. 1.30. Tit. 3.3.
2. Doating on them, and fondneſſe in the exceſſe, with too much indulgence, 1 Sam. 2.29
Q. What are the general duties, at all times to be done by Parents?
A. 1. Faithful and fervent prayers for them, 1 Theſ. 5.17. from beginning to end.
2. Upright walking with God, before them, Pſal. 112.2. Prov. 20.7. and 13.22.
3. A provident care for their childrens good, all their dayes, both temporal, and ſpiritual good.
Q. What is the duty of mothers to their children in their infancy?
A. 1 Before it is borne, care for the ſafe carriage & delivery of it.
2 When it is borne, 1. proviſion of neceſſaries for it, Luke 2.7. 2. Nurſing it her ſelfe, if God make her able, Gen. 21.7. Sarah and Hannah, 1 Sam. 1.22. Pſal. 22.9. 3. Procuring of right Baptiſm, which concerns alſo, and chiefly the father: as in circumciſion.
Q. What duties concerne them in childhood?
A. A ſpecial care, in bringing them up, and in putting of them forth when fit.
Q. What muſt Parents aime at, in bringing of them up?
A. 1. At their temporal good; in firſt nouriſhing them well, providing all needful things for life, and health, Math. 7.9, 19. Gen. 37.3. Zech. 8.5. Joh. 4.47. 2. Nurturing them with good manners, Prov. 22.6. Levit. 19.32. Prov. 25.6. Luk. 14.8. and in ſome honeſt Calling, Gan. 4.2. and 37.12. Exod. 2.16, &c.
2. At their ſpiritual good; in admonition of the Lord, Deut. 4.9. Gen. 18.19. Prov. 4.4. 2 Tim. 1.5. In reading the word, 2 Tim. 3.15. Catechiſing, Deut. 6.7. and by an exemplary life, Joſh. 22.15.
Q. what are the meanes of Nurture?
A. 1. Frequent admonition, to faſten their inſtructions, Deut. 6.7. wheting them.
2. Correction; both in words of reproofe, Prov. 6. 23. and 15.32. and in ſtripes if needful, Prov. 22.15. and 23.13, 14.
Q. What duties do Parents owe to children at riper age, paſt childhood?
A. 1. Proviſion of fit callings, as afore.
2. Proviſion of fit matches in marriage; as Abraham, and Iſacc did for theirs; both which require, preparation of a Stock and Portion.
Q. What are the duties of Parents at the time of their death?
A. 1. Good counſel, precepts, directions, as Iſaac and Jacob did.
2. Faithful prayers, and bleſſings of them, commending them into the hands of God.
3. Commending them to ſome faithful friend to overſee them, and ſupply their loſſe, Eſth. 2.15.
4. To ſettle their eſtate by Will, to prevent diviſions amongſt children.Iſa. 38.1.
Q. Are there not ſome beſides natural Parents, that owe duty to children?
A. Yes, thoſe that are in ſtead of Parents which are (as afore) fathers or mothers in Law, guardians, and tutors or ſcoolmaſters.
Q. What duties do fathers and mothers in Law owe to children
A. The ſame for the moſt part, that natural Parents owe to them, Luk. 2.48. Exod. 18.1 Ruth 3.1.
Q. What reaſon is there for this?
A. 1. Marriage making man and wife one fleſh, they ought to love each others children, as part of themſelves.
2. It's a ſigne of entire love to each other; Love me, and love my childe, &c.
3. It's a ſpecial means to preſerve love betwixt them.
Q. What duties do Guardians owe to the children entruſted with them?
A. The ſame (ſome few excepted) that natural Parents owe them, Eſth. 2 7, 11, 20, 22. and 4.13. 1 Tim. 5.8.
Q. What are the ſpecial duties?
A. 1. To look carefully to their education.
2. To preſerve their patrimony, &c.
Q. What is the duty of Tutors, &c?
A. 1. To inſtruct them well in Piety or Religion. 2. In learning. 3. In good manners.
Chapter 3. The Duties of Servants to their Maſters.
Eph. 6.5. Col. 3.22.
Servants obey in all things your Maſters according to the fleſh, not with eye-ſervice, &c
Q. WHat are the particulars of theſe Texts?
A. Four. 1. The kindes of their duties.
2. The manner. 3. The extent. 4. the motives.
Q. What are the kindes of ſervants duties?
A. Two. Inward and outward.
Q. What are the inward?
A. 1. In judgement, to he perſwaded of their Maſters Superiority over them.
2. In a ſpecial aff…ction of feare, not a ſlaviſh, but reverential feare, counting them worthy of all honour, Mal. 1.6. Eph. 6.5. 1 Pet. 2.18.
Q. What are their outward duties?
A. Two. Reverence, and Obedience.
Q. Wherein appeares their Reverence?
A. 1. In ſpeech; 2. In their carriage.
Q. How in their ſpeech?
A. 1. In forbearing to ſpeak in their preſence, attending to what they ſay.
2. In ordering their ſpeech aright, when they do ſpeak; where their words muſt be. 1. Reverent, giving their titles, Lord, Maſter, &c. 2. Few. 3. Meek and humble. 4. Seaſonable, Mark 4.10. 5 Ready to anſwer, Job 19.16. 6 True without lying. 7. Good of them in abſence; as contrarily, Ziba of his Maſter, 2 Sam. 16.3.
Q How in their carriage?
A. 1. By obeyſance. 2. Standing before them. 3. Heads uncovered. 4. Sober and modeſt countenance. 5. Modeſty of apparel, ſutable to their eſtate and place.
Q. What are the parts of their obedience?
A. 1. Negative or paſſive, to forbear what is forbidden or denied them: as 1. Not to goe when and whether they liſt. 2. Nor doe their own, but their Maſters buſineſſe. 3. Nor diſpoſe of their goods, without leave, Prov. 31.15.Exod. 21.4. 4. Nor marry without their conſent. 5. Nor goe away before their time expired.
2. Affirmative, or Active; and that expreſſed. 1. In doing their commands, Luke 17.7, 8. 2. In hearkning to their inſtructions, both Religious and Civil.
3 By patient bearing their reproofes, or corrections, 1 Pet. 2.18. though unjuſt, Tit. 2.9. with ſpeedy amendment, Prov 27.22.
Q. In what manner muſt all their duties be performed?
A. 1. In ſingleneſſe of heart, Col. 3.22. and heartily, v. 23. or from the heart not with eye-ſervice, or as men-pleaſers; as Geheri, &c.
2. In conſcience, as fearing God, as unto Chriſt; as ſerving the Lord Chriſt, Eph. 6.
3. With good will, which implyes four things. 1. Cheerfulneſſe. 2. Quickneſſe, or readineſſe. 3. Diligence and activeneſſe in it. 4. Faithfulneſſe, 1 Cor. 4.1. Tit. 2.10. In reſpect of,
1. Their Maſters goods, both in keeping them, as Jacob, and increaſing them, as they that had the Tallents: contra. Tit. 2.20.
2. Their buſineſſes, diſpatching them well, as Gen. 24.2, 12, 26, 33.56.
3. Their ſecrets, eſpecially their infirmities, by concealing them, Jerem. 38.27.
4. Good example to their fellowes; to make them faithful, diligent, &c. contra. Math. 24.48, 49.
5. Loving and careful of their children, to procure their good, of ſoul and body.
Q. What is the extent of their obedience?
A. In all things; that is, in all lawful things, in the Lord: to bring their judgement to their Maſters in all indifferent things: For which end, let them chuſe to ſerve Religious Maſters.
Q. What are the motives uſed to perſwade ſervants to doe their duties?
A. 1. The place of a Maſter; he ſtands in Chriſts ſtead; and ſo Chriſt is ſerved or neglected in him.
2. The honour of their own place, and condition; they are Chriſts ſervants, and freemen, 1. Cor. 7.22
3. The Recompence of their ſervice from God, Col. 3.24.
Q. What is that Recompence?
A. Reward or puniſhment.
Q. What reward is promiſed to them?
A. 1. Temporal, many bleſſings. Firſt from their Maſters, as Joſeph, Mordecai, &c. 2. From ſtrangers that behold their good ſervice. 3. He will bleſs their labours when they come to deal for themſelves:Gen. 43.23. as he did Jacob. 4. And give them ſuch good ſervants as they have been.
2. Eternal; of the Lord receive the reward of inheritance with their Maſters, verſe 24.
Q. What puniſhment is threatned?
A. The contrary to the Reward; Temporal, ſending them hard Maſters, or bad ſervants, when they are Maſters: or curſe their labours: And eternal, v. 25. He that doth wrong, ſhall receive for the wrong he hath done.
Q. Are there any other motives?
A. Yes: 1. If their Maſters reward them not, God will: if they wrong them, God will right them, upon their Maſters. He that doth wrong (though a Maſter) ſhall receive for the wrong he hath done. No reſpect of perſons with God.
2. By being good ſervants, they ſhall be fitted to make good Maſters.
3. And prove themſelves good ſervants to God, and truly gracious, Tit. 2.10, 11. and adorne the Goſpel and Religion.
Chapter 4. The Duties of Maſters to their Servants.
Eph. 6.9.
Maſters, do ye the ſame things to them, forbearing threatning; knowing that your Maſter alſo is in heaven,
Col. 4.1.
Maſters give unto your ſervants that which is juſt and equal, knowing that ye alſo have a Maſter in heaven.
Q. WHat are the parts of theſe Texts?
A. Two. 1. The duties in general, Juſtice and Equity. 2. The reaſon; knowing that ye have a Maſter in heaven.
Q. What duties concern Maſters?
A. 1. Care in chuſing good ſervants, as Pſal. 101. at large; eſpecially godly and religious.
2. Conſcience in uſing them well.
Q. Wherein doth this laſt conſiſt?
A. 1. In a wiſe maintaining their authority, as the authority of God.
2. In a right managing of it.
Q. How may they maintaine wiſely their Authority?
A. 1. By a good example and worthy carriage, Joſh. 24.15. Pſalm. 101.1, 2.
2. By an awful carriage, that ſervants may ſtand in fear of them.
3. By keeping a diſtance from them; leaſt familiarity breed contempt, Prov. 30.22. & 29.21.
Q. What is the extent of their Authority?
A. 1. In their commands; reſtrained to the Laws of God: and exerciſed in execution of Gods commands: as Abraham, Gen. 19.
Levit. 25.43.2. In their corrections, which muſt be moderate, and diſcreet; in conſideration of the age, ſexe, fault of the perſon, &c.
Q. How may they manage rightly, their Authority?
A. By Juſtice and Equity; as the Text.
Q. What doth Juſtice reſpect?
A. 1. The ſouls of their ſervants, in their edification and ſalvation, Joſh. 24.15. to ſerve the Lord; by teaching them Principles of Religion, bringing to publick worſhip; calling them to account, and praying with them, and for them, Jer. 10.25.
2. Their bodies, cheriſhing them with wholſome food, fit apparel,Pro. 31.21. Deut. 5.14. moderate labour, convenient reſt, vales; and in ſickneſſe, phyſick needful, Matth. 8 6.
3. Their eſtate, that they may have a calling, and that they may live of themſelves, Gen. 30.30.
Q. What doth Equity require of them?
A. 1. A good eſteem of them, not as ſlaves, but as children rather, 2 Kin. 5.13. 1 Cor. 7.22.
2. Taking notice of their goodneſſe, with approbation and kind acceptance:Matth. 25.21. Rom. 13.3. well done good ſervant.
3. Rewarding the good, when goe away, as Deut. 15.13.
Q. What motives are there to enforce theſe duties upon them?
A. 1. They have a Maſter over them; and this will be a ſpure to incite them to their duty, and a curb to do no wrong to them; becauſe he takes notice of both.
2. Their Equality, in regard of God; ye (alſo) have a Maſter; and ſo fellow-ſervants, Math. 24 49.
3. In heaven, ſervants are admitted there; no reſpect of perſons with God; And yet there is far greater diſtance between God and them, than betwen them and their ſervants.
Chapter. 5. Of Marriage in general.
Heb. 13.4.
Marriage is honourable among all, &c.
Q. WHerein appears the honour of Marriage?
A. 1. In the Author, God himſelfe.
2. In the place, Paradiſe.Gen. 2.18, 21. &c.
3. In the time, in Innocency.
4. In the perſons, the firſt Parents of all.
5. In the manner, conſultation, &c.
Q. What are required to Marriage?
A. 1. A right conjunction, of man and woman.
2. The common and mutual duties, which concern them both alike.
3. The particular duties of each party.
Q. Who are accounted Husband and Wife?
A. They who are rightly joyned together in marriage, and of two made one fleſh.
Q. Who are parties fit to marry?
A. They who having ripneſſe of years, and wiſdom to chuſe; no way made impotent to marriage duties, 1 Cor. 7.36.
Q. Who are to be accounted impotent?
A. Born, or made Eunuchs by any occaſion, Mat. 19.12. or dangerouſly diſeaſed.
Q. May all ſorts of perſon (but ſuch) marry?
A. Yes, all, Heb. 13.4. 1 Tim. 4.1, 3. as the diſeaſe of Concupiſcence is common to all, 1 Cor. 7.2, 9.
Q. In choice of a perſon, what is required?
A. Choice of a fit helper, Gen. 2.18.
Q. What makes a fit helper?
A. 1. One not within the degrees of conſanguinity, or affinity prohibited.
2. Equality, in Age, Condition, Eſtate, and Piety, Luk. 1.6.
Q. How may a godly perſon be known?
A. 1. By their religious education, and their anſwerable walking.
2. By the report and fame with the good.
3. By the lookes, if modeſt and chaſt, &c.
4. By the ſpeech, if ſparing and humble.
5. By the Apparel, 1 Pet. 3.
6. By the Companions: like will to like.
Q. After what manner are fit perſons to be joyned together?
A. 1. By a mutual liking of each other, Gen, 24.58.
2. By an actual contract, Gen. 19.14, 18. Luk. 1.27. a promiſe of marriage in due time.
3. By a publick ſolemnization of the marriage.
Q. What are the ends of marriage?
A. 1. To be fit helpers one of another.
2. Propagation of an holy poſterity.
3. To avoid fornication, 1 Cor. 7.2.
Q. What are thoſe mutual and comm…n duties, concerning both parties alike?
A. 1. Such as concern them between themſelves. 2. Joyntly with reſpect to others.
Q. What are the duties that concern them between themſelves?
A. 1. Such as reſpect the very being of marriage. 2. Or ſuch as reſpect the well being of it.
Q. What are thoſe mutual duties to one another, which reſp…ct the being of marriage?
A. 1. Matrimonial unity, accounting one another to be one fl…ſh; and that without deſertion of one another, except in caſe of Death, or Adultery, Math. 1. Cor. 7.10, 11. &c.
2. Matrimonial chaſtity, or faithfulneſſe in the Covenant of marriage, Mal. 2.14, 15. Tit. 2.5.
Q. What reaſons are there for this chaſtity?
A. 1 Its one end of marriage, 1 Cor. 7.2.
2 It preſerves an holy poſterity, Mal. 2.15.
3 Its the honour of marriage, Heb. 13.4.
Q. What is the beſt remedy againſt unchaſtity?
A. The rendering mutually to each other due benevolence, 1 Cor. 7.3, 4, &c.
Q. What are thoſe mutual duties which tend to the well being of marriage?
A. 1 Mutual love, or entire affection one towards another Epp. 5. laſt. Tit. 2.4. 1 Cor. 16.14. This is the ground of all their duties
2 Mutual concord and. peace, by unity of minds, Eph. 4.3. avoiding contentions, Pro. 21.9.
Q. What are the beſt meanes to preſerve love and peace between them?
A. 1. All offences muſt be carefuly prevented.
2. If given by one, not taken by the other, forbearing one another, Eph. 4.2. and forgiving, v. 32.
3. Beware of jealouſie, or occaſions of it.
4. Study to pleaſe one another, 1 Cor. 7.33, 34.
Q. What other common duties concern both?
A. In general a provident care for one anothers good.
Q. What are the means to promote that care?
A. 1. Cohabitation, or dwelling together, forſaking all others, Pſal. 45.10. 1 Cor. 7.12. 1 Pet. 3.7.
2. Prayers, not onelyonly ſingly for one another, but joyntly with one another, or together.
Q. What muſt they pray for together?
A. 1. That they may be one ſpirit as one fleſh.
2. That this Ordiance may be ſanctified to them.
3. That (if God pleaſe) they may have children, comely, wiſe, gracious and heires of ſalvation.
4. A competency to bring them up.
5. For graces, wanting or weak in themſelves.
Q. What good muſt they promote in each other?
A. 1. Of their ſoules, 1 Cor. 7.16. 1 Pet. 3.1, 7: both for converſion and edification; and if fallen, reſtoring one another, 1 Theſ. 5.11. Levit. 19.17.
2. Of their bodies, in health and in ſickneſſe, as mutual helpers, Gen. 27.14.
3. Of their good name, Matth. 1.19. Prov. 22.1. both preſerving it, and preventing ill reports.
4. Of their goods or eſtate, Prov 31 12.
Q. What common duties concern them in regard of others?
A. They reſpect the Family, or others.
Q. What concerns them joyntly to the Family?
A. A joynt government of it, each to be helpful in overſeeing the children, ſervants, and affairs thereof: The Husband chiefly without doors, the Wife within, 1 Tim. 5.14. Prov. 31.11. &c.
Q. What Duties reſpect both, in regard of ſtrangers?
A. 1. An hoſpitable intertainment, Gen. 18.6, 7. &c.
2. Relieving the poor, Nehem. 8.10. Prov. 31.20.
Thus farre the duties common to both; the particular duties of each party follow.
Chapter 6. The Duties of Wives to their Husbands.
Col. 3.18.
Wives, ſubmit your ſelves unto your own Husbands, as it is fit, in the Lord.
Q. WHat are the parts of this Text?
A. Three. 1. Their ſubjection commanded, wives ſubmit your ſelves to your husbands. 2. The motive or reaſon of it, As it is fit.
3 The rule or direction, in the Lord.
Q. Why doth the Apoſtle begin firſt with Husbands and Wives?
A. 1 B…cauſe man and wife were the firſt couple in the World; before there were Parents and children, or Maſters and ſervants.
2 Becauſe they are the chiefe of the Family, and rule of all the reſt; if they be not good husband and wife, they will never be good Parents, nor good Maſters.
3 Becauſe, if they neglect their duties to each other, nothing goes well in the family; the reſt will be naught by their example.
Q. Why doth the Apoſtle in every Relation, begin firſt with the Inferiour?
A. 1. Becauſe inferiours are moſt unwilling to undergoe their burdens.
2. To obey well, is the beſt way to learn to rule well: They prove beſt Superiours, that are beſt Inferiours.
3. It's moſt for their own eaſe; becauſe, as they are weakeſt, ſo like to feele the ſmart of it. Due obedience will move Superiours to be kinde to them.
Q. Why amongſt Inferiours, doth he firſt begin with Wives?
A. 1. To ſhew the wives inferiority to her husbands, as children to Parents, &c.
2. Wives were the firſt on whom ſubjection wa… laid, as inſtrumental to ſin.
3. The wives example, if good, is very prevolent to the reſt to do their duties.
4. They moſt unwilling to yeeld ſubjection, by reaſon of the little diſtance from, and nearer Union with their Husbands.
Q. What is the maine duty of the Wife?
A. Subjection, or ſubmiſſion to her husband, Gen. 3.16.
Q. Wherein doth that ſubjection conſiſt?
A. In theſe two things. 1. An acknowledgement of his Superiority over her. 2. In her reſpect to him, as her Superiour.
Q. How doth it appear that her Husband is her Superiour?
A. 1. God hath given it to him, Gen. 3.16.
2. Nature teaches it, in the weakeneſſe of all Females,1 Pet. 3.7 The weaker veſſel. and ſo inferiour to the Males.
3. His Titles imply ſuperiority, as Lord, 1 Pet. 3.6. Guide, Prov. 2.17. Head, 1 Cor. 11.3.
4. He repreſents Chriſt, ſhe the Church, Eph. 5.23.
5. Woman was made for the Man, not the Man for the Woman, Gen. 2.18. 1 Cor. 11.8, 9.
Q. What reaſon is there of this acknowledgment?
A. Becauſe this is the ground of all true ſubjection, and obedience, as to the Ordinance of God.
Q. Wherein ſtands her reſpect to him?
A. In two things, Reverence, and Obedience.
Q. What is her reverence to him?
A. Inward, or outward.
Q. What is her inward Reverence?
A. An high eſteeme of him, for his place ſake, as her Lord and Head, by the Ordinance of God; which is called feare, 1 Pet. 3.2. and Reverence, Eph. 5. laſt, a reverential feare.
Q. Whereby is that feare manifeſted?
A. 1 By her care to pleaſe him, 1 Cor. 7.34.
2 By her joy in pleaſing him, Pro. 31.12.
3 By her grief in offending him.
Q. Whereby is her outward fear or reverence diſcovered?
A. By her behaviour and ſpeech.
Q. What muſt her behaviour to him be?
A. 1 With gravity, in a ſober carriage, 1 Tim. 3.11.
2 Meekneſſe, or mildneſs in a cleare and amiable countenance.
3 Courteſie, on all occaſions.
4. Modeſty in Apparrel, fitting for his eſtate and place.
Q. How muſt ſhe order her ſpeech?
A. She muſt order it aright, both in his preſence, and abſence.
How in his preſence?
A. 1. Her words muſt be few,Contrary, Pro. 7.19. rather with ſilence, than much talking, 1 Tim. 2.12.
2. Reverent, giving him his due Titles, of Lord, or Husband, 1 Pet. 3.6.
3. Meek, from a quiet ſpirit, 1 Pet. 3.4. 2 Kin. 4.10, 22.
Q. How in his abſence?
A. Speaking of him with all due reſpect, as her Superiour, Gen. 18.1….
Q. Wherein conſiſts her obedience?
A. It is either Paſſive or Active.
Q. Whereby is her Paſſive obedience manifeſted?
A. In forbearing to diſpoſe of the affairs of the family againſt his minde, or without his conſent, Gen. 16.5, 6. and 21.10. and 2 Kin. 4.10, 22.
Q. May the Wife do nothing without his conſent?
A. Yes in three caſes.
1. In caſe of Impotency, as when he is ſick, or diſtracted, &c.
2. Of impoſſibility, when far abſent.
3. Of allowance, manifeſted two wayes.
1. Generally by reſignation of all to her, Prov. 31.10, 11.
2. Particularly, in ſome things, expreſly, or by ſilence and connivence.
Q. How doth this appear her duty?
A. 1 by that Law, Gen. 3.16.
2 By example of the good Shunamite, 2 Kings 4.9.
3 From an Husbands power, to make void her vowes, Num. 30.7, 13.
Q. Wherein conſiſts her Active obedience?
A. In obeying his commands, and bearing his reproofes.
Q. Wherein appears her obedience to his commands?
A. 1 In cohabitation, following him whether God by his providence calls him, Gen. 31.16. 1 Cor. 4.5. 1 Pet. 3.7.
2 Coming to him when ſent for, as Jacobs wives did, Gen. 31.4. contra. Eſth. 1.17.
3 Doing what is required of her, as Sarah, Gen. 18.6. and Jeroboams wife, 1 Kings 14 2.
Q. How muſt ſhe beare his Reproofes?
A. 1 If unjuſt, yet with patience.
2 If juſt, though ſharp, with meekneſſe, Gen. 33.1.
3 With readineſſe to amend what was done amiſſe, Gen. 35.2, 4.
Q. What reaſon gives the Apoſtle to enforce theſe duties?
A. Becauſe it is fit to do ſo.
Q, What meanes that fitneſſe?
A. 1 Decency, or comlineſſe; So it is her honour.
2. Equity, as agreeable to the Law of God, of Nature, and to the Goſpel.
Q. What meanes thoſe words, In the Lord?
A. It implyes, 1. A limitation. 2. A direction. And 3. A motive.
Q. What is the limitation?
A. A Wife muſt ſubmit and obey, but in the Lord; that is, in lawful things.
Q. What is the Direction?
A. To do all her duties to her Husband, with an eye to the Lord, as unto Chriſt, Eph. 5.22.
Q. How is it a Motive?
A. 1. In doing her duty to her husband, ſhe does it to Chriſt; and he takes it ſo.
2. In refuſing or neglecting it to him, ſhe does the ſame to Chriſt.
Chapter 7. The Duties of Husbands to their Wives.
Col. 3.19.
Husbands love your wives, and be not bitter againſt them.
Q. WHat are the parts of this Text?
A. Two. 1. The Duty of an husband, To love his wife. 2. The manner of performance, with mildneſſe; expreſſed by forbidding the contrary: and be not bitter to them.
Q. Why doth the Apoſtle comprehend the whole duty of the husband in love?Eph. 5.25, 28, 33.
A. 1. Otherwiſe no duty can be well performed, from one to another, 1 Cor. 16.14.
2 The Wife is the chiefeſt object of love, above friends, ch…de, parents; muſt leave all for her (as ſhe all for him) therefore muſt love her moſt, Deut. 13.6. wife or his boſome.
3 Leaſt his Superiority and Authority over her ſhould degenerate into Tyranny,
4 She the weaker Sexe, and apt to offend; but love will cover all.
5 To provoke her to love him, becauſe he firſt loves her, as Chriſt the Church.
Q. What particular duties of the Husband do proceed from Love.
1 Pet. 3.7. According to knowledge.A. Two. 1. A wife maintaining of his Authority. 2. A right managing of the ſame.
Q. Why muſt an Husband maintaine his Authority?
A. 1. This maintaines Gods and Chriſts Authority, who entruſt him with it.
2. This moſt promotes the good of his wife, and the whole family.
Q. How may he maintaine his authority?
A. By being an example to them in Love, Gravity, Piety, Honeſty; which cauſe a reverent reſpect, in Wife and Family, 1 Tim. 4.2.
Q. How is this authority to be managed?
A. 1. By a tender reſpect of her.
2. By a provident care for her.
Q. What is that tender reſpect of her?
A. It is either inward or outward.
Q. Wherein conſiſts his inward reſpect?
A. 1. In regard of his Opinion of her.
2. In regard of his affection to her.
Q. What opinion muſt he have of her?
A. 1. In regard of her place,1 Pet. 3.7. Giving honour to her. he muſt eſteeme her (not as a ſervant, but) as his yoke-fellow and companion, a little lower then himſelfe, as neereſt to equality.
2. In regard of her perſon, ſo he muſt eſteeme his own wife fitteſt and beſt for him, as provided by God, Prov. 19.14. and 18.22.
Q. What affection muſt he bear to her?
A. It muſt be with the greateſt delight in her; as the delight of his eyes, as, Ezek. 24.19. raviſht (modeſtly with her love, Prov. 5.18, 19.
Q. Wherein appears his outward reſpect?
A. 1. In avoiding offences to her.
2. In wiſely ordering her offences to him.
Q. How may he avoid offences to her?
A. 1. In taking her duty tendered to him.
2. In tendering his own to her.
Q. What is to be done in taking hers?
A. 1. A kind acceptation of it, as Abraham did Sarahs, Gen. 21.8. 1 Sam. 1.23.
2. Commending and rewarding her for it, as Prov. 31.28, 31. Eſth. 5.3. 1 Kin. 1.28, &c.
Q. How muſt he tender his duty to her, to avoid offences?
A. In mildneſſe, a ſpecial fruit of love; which the Apoſtle intends in theſe words, Be not bitter to them: which is expreſſed.
1 In his ſpeeches; whether giving her Titles, as Wife, Love, &c. or inſtrutions, commands, or reproofes, all with meekneſſe, Gal. 6.1. Prov. 25.15.
2 In his countenance, which muſt be amiable and pleaſing.
3 In his geſtures, with a kind of (modeſt) familiarity; as Iſaac to Rebecca, Gen. 26.8.
4 In his Actions, by favours and gifts, as 1 Sam. 1.4, 5. Elkanah did to his.
Q. What is required in ordering her offences to him?
A. To paſſ… them by with meekeneſſe, and patiently to bear with her weakneſſe, P…ov. 19.11. 1 Pet. 3 7.
Q. Wherein appears his provident care for her?
A. 1. In providing things needful for her, as her Head,1 Sam. 1.3, 4, 7. and 2.19. both for her ſoul, in priva…e and publick meanes of her edification; and alſo for her body, both in health and ſickneſſe, eſpecially in the time of child-bearing; and this not onelyonly in his life time, but after death,1 Kin. 1.21. ſetling a comfortable and ſuitable maintenance on her.
2. In protecting her from danger, in her perſon and name, 1 Sam. 27.3. and 30.18.
Q. What motives have Husbands to love their Wives, and do all theſe duties to them.
A. Beſide the command of God, theſe two.
1. The example of Chriſt in loving his Church, (and therein themſelves, if godly) Eph. 5.25. Now Chriſt loveth firſt. 1 Joh. 4.19. Indeed and in truth, giving himſelfe for it, Eph. 5.26. Freely. Deut. 7.7, 8. Purely, to ſanctifie it. v. 27. Conſtantly, Joh. 13.1. Hoſ. 2.19. ſo may they.
2. The example of ones ſelfe, Eph. 5.28, 29 A wife is himſelfe; they are one fleſh.
FINIS.
End of the text · Daniel Cawdry, Family Reformation Promoted (1656)